4. the material world resulting from the powers communicated by the divine 'fiat'. In the Phoenician scheme there are in fact but two--a self-organizing chaos, and the omniforrn nature as the result. In the Greek scheme we have three terms, 1. the 'hyle', [Greek: hulae], which holds the place of the chaos, or the waters, in the true system; 2. [Greek: ta s_omata], answering to the Mosaic heaven and earth; and 3. the Saturnian [Greek: chronoi huperchonioi],--which answer to the antecedent darkness of the Mosaic scheme, but to which the elder physico-theologists attributed a self-polarizing power--a 'natura gemina quæ fit et facit, agit et patitur'. In other words, the 'Elohim' of the Greeks were still but a 'natura deorum', [Greek: to theion], in which a vague plurality adhered; or if any unity was imagined, it was not personal--not a unity of excellence, but simply an expression of the negative--that which was to pass, but which had not yet passed, into distinct form. All this will seem strange and obscure at first reading,--perhaps fantastic. But it will only seem so. Dry and prolix, indeed, it is to me in the writing, full as much as it can be to others in the attempt to understand it. But I know that, once mastered, the idea will be the key to the whole cypher of the Æschylean mythology. The sum stated in the terms of philosophic logic is this: First, what Moses appropriated to the chaos itself: what Moses made passive and a 'materia subjecta et lucis et tenebrarum', the containing [Greek: prothemenon] of the 'thesis' and 'antithesis';--this the Greek placed anterior to the chaos;--the chaos itself being the struggle between the 'hyperchronia', the [Greek: ideai pronomoi], as the unevolved, unproduced, 'prothesis', of which [Greek: idea kai nomos]--(idea and law)--are the 'thesis' and 'antithesis'. (I use the word 'produced' in the mathematical sense, as a point elongating itself to a bipolar line.) Secondly, what Moses establishes, not merely as a transcendant 'Monas', but as an individual [Greek: Henas] likewise;--this the Greek took as a harmony, [Greek: Theoi hathanatoi, to theion], as distinguished from [Greek: o Theos]--or, to adopt the more expressive language of the Pythagoreans and cabalists 'numen numerantis'; and these are to be contemplated as the identity.